God
is nothing but your own inner consciousness. Now I will agree with you
that you cannot always feel this God, but that is because you think that you
are separate from God. We call it Maya. Maya is the illusion of separateness:
it is the quicksand of this life. Sometimes we sink into this quicksand and then
we need a hook; we need some guidance to help us pull ourselves out so that we
can continue our journey. The hook that we use to do this is called the Guru.The Siri Singh Sahib of Sikh Dharma

Sikh
Dharma was founded by Guru Nanak Dev in the Punjab area of Northwestern India, now Pakistan, in the 15th
Century. The Sikhs that live there speak the Punjabi language. The
word “guru” means one who can take you from darkness to
light and guides you on the right path. After his death a series of
nine Gurus led the Panth, i.e., the Sikh community, until 1708 CE.* At this time this function passed to the Panth and the Siri
Guru Granth Sahib, which is the 11th and remaining Guru.

The
Siri Guru Granth Sahib is composed and compiled by the Sikh Gurus
themselves. Therefore, it is original and authentic.

The Siri Guru Granth Sahib contains hymns from a variety of saints,
scholars and poets from different religions and social classes.

All the Hymns (Gurbani) are written in a poetic form with specified
musical Raags (a total of 31). Singing these poetic Hymns with musical
notes calms and soothes the mind.

The Siri Guru Granth Sahib does not contain any autobiography of any
of the Gurus, or Sikh history. It contains Hymns which direct one
to lead a truthful and spiritual life, a message for the whole of
humanity.

The Siri Guru Granth Sahib is written in Gurmukhi script, the actual
contemporary language of the Gurus.

There
are five things that identify a person as a Sikh. These include uncut
hair that is worn with turban, a steel bracelet, a small ornamental
sword that is carried at all times, a small comb, and a style of breeches
or shorts that are worn underneath one’s clothing.

Guru
Gobind Singh, the tenth Sikh Guru, gave these five gifts to the Sikhs.
All Sikhs that choose to go through an initiation ceremony called
Amrit, wear these articles of faith. Sikh men take the name Singh,
meaning lion, and women take the name Kaur, meaning princess.

"Sikh
Dharma is a householders' spiritual path by which practice one may,
by God's grace, be blessed with the virtue known as humility along
with the good fortune to overcome the mental and spiritual affliction
known as pride." MSS Hari Singh
Khalsa

The
Sikhs

"...
We gladly accept all, and we will exclude none, for after
all, we're the same - we are all One." -- Guru
Gobind Singh

"Sikh
Dharma is a householders' spiritual path by which practice
one may, by God's grace, be blessed with the virtue known as
humility along with the good fortune to overcome the mental
and spiritual affliction known as pride." -- Hari Singh Khalsa

"From
a woman all men are born. How then can any
man degrade any woman?" -- Hari Kaur Khalsa

"The
greatest reward of doing Sadhana is that the person becomes incapable
of being defeated. Sadhana is a self-victory, and it is a victory
over time and space. Getting up in the morning is a victory over time,
and doing Sadhana is a victory over space." -- The
Siri Singh Sahib of Sikh Dharma

**Banis
are specific passages taken from the Guru and read each day.

Note:
Dates are given in BCE (Before Common Era) and CE (Common Era). These
years correspond to the same dates as BC and AD but by defining the
current period as the "Common Era" the nomenclature attempts
to treat all religions and beliefs as equal.

Father
of the Khalsa

Guru Gobind Singh

Sikhs believe in one formless God with many names, Who can be related to
by anybody through meditation. Sikhs recite the Name many times each
day and are prohibited from worshipping idols or icons. Sikhs believe
in karma and reincarnation as Hindus do, but shun the caste system. Everybody has equal status in the eyes
of God.

During
the 18th century, there were a number of attempts to prepare an accurate
portrayal of Sikh customs. Sikh scholars and theologians started in
1931 to prepare the Rehat Maryada, the Sikh code of conduct and conventions.
This action has achieved a high level of uniformity in the religious
and social practices of Sikhism throughout the world. The Reht contains
27 articles. Article 1 defines a Sikh."Any
human being who faithfully accepts:

The baptism bequeathed
by the tenth Guru, and who does not owe allegiance to any other religion,
is a Sikh."

Sikhism is founded on the principles of global Interfaith communities and
mutual Inter-community respect and harmony. The founders of Sikhism
defined and preached the principles of interfaith respect, dialogue,
and harmony. All members of the Sikh religion believe in only one
God. Sikhs are monotheists like Jews, Christians and Muslims. The
Sikh religion promotes equality among all people. That means that
everyone -- men and women -- are treated in the same way. Sikhs are
expected to work hard, to be good and giving people, to worship God,
and provide service for all Humanity. A Sikh, by definition, respects
and accepts all other world religions. Further, the Sikh protects,
guards, and allows the free practice of the customs and rituals of
other religions.

Today,
many Sikh youths belong to youth groups that are designed for Sikh
children and young adults. These groups teach Sikh youth about their
unique religious and cultural history and traditions. Many of these
youth groups are sponsored by a Sikh Gurdwara.

For Sikh families, the Gurdwara, Sikh church or temple, is a gathering
place for people to share their religious traditions. It is the center
for Sikh life and is a place where people can gather for special social
ceremonies like those marking a marriage, the birth of a baby or a
death in a family.

Gurdwaras maintain kitchens so that food can be prepared and shared
with the entire community. People of every religion are welcome at
Gurdwaras, and in the community kitchen. Also, when people pray and
worship in the Gurdwara, everyone sits on the floor, grouped together.
No one sits in front of or, higher than, anyone else. In this way
Sikhs demonstrate their sense of social equality.

Jap SahibMeditation by Guru Gobind Singh
From The Sacred Writings of The Sikhs

There
is no mark, which sets apart
The Ever Changeless Light of hearts.
No caste or sect, shape, form or hue;
Imagination can't construe
His Greatness or His countless Names;
The King Who o'er the three worlds reigns;
A million Indras can't compete;
God's men and demons touch His feet.

The
world's vast fortunes seem as weeds
Amidst the garden of His deeds.
Thus, by His deeds His Name is
placed;
Breath of Wisdom, Grace of grace.
Even forests slim or small
In glades and glens repeat the call,
"He is Infinite and All ... Infinite and All."

I
bow to Thee, Eternal,
Beyond death the Beauteous Form.
To the Merciful and Mighty,
O, I bow to Thee, Unborn;
To the One Who has no costume,
Whos beyond all destiny,
Without treasure, without body, Indestructible is He;
Who is Nameless and cannot be named,
Who occupies no space,
Beyond karma, beyond dharma, beyond need of dwelling place.

O,
I bow to Thee Unconquerable, the Stranger to defeat.
To the Fearless, Self Sufficient One, the One without deceit;
To the One Who has no color, no beginning and no end,
Who is Bountiful and Faultless, Far Too Great to comprehend;
O, I bow to Thee Who art but One and Thee Who many be.
Beyond earth, air, water, fire and gas, I bow my Lord to Thee ...
Beyond earth, air, water, fire and gas, I bow my Lord to Thee.

I
bow to Him beyond all deeds, Who wears no special dress,
Who has no country, name or manner, the Desireless.
I bow to Thee Imperishable, Thee from sorrow free;
Beyond attachment, anger, pride, desire and greed is He;
To the One in need of no one, Who is worshipped in three worlds;
The Source of every treasure, He Who cannot be installed.
He Whos free from all affliction, independent of all breath;
He Who organizes and destroys, Who is the Death of death.

O,
I bow to He Who generates, the One Who can't be known.
The Source of passion, strength and grace;
I bow to Thee, Unborn;
He Who is the Supreme Yogi, far beyond all intellect;
He in need of no support, yet Who supports the ocean's depth ...
He in need of no support, yet Who supports the ocean's depth.

I
bow to He Who has no caste, religion, faith or creed;
Sublime and All Prevailing Beauty, with no lineage;
The Countryless, the Garbless, Homeless, Spouseless, King of all,
Who dispenses death and mercy, He Who takes the shape of all.
O, I bow to the Creator, the Sustainer, the True Lord;
To the One Annihilator, low I bow to Thee Unborn;
To the One Who has no secrets, He Who is the Death of all;
The Creator of all beauties, their destruction and their fall.

O,
I bow to the Sustainer, Omnipresent in all hues;
Who prevails throughout the universe, the Endless Well of Truths.
O, I bow to Thee, Immortal Lord, to Thee untouched by age;
To the Doer, the Forgiver, to the Fearless and the Sage ...
To the Doer, the Forgiver, to the Fearless and the Sage.

He
Who is Every Occupation, no relations, no restraint;
To the kind and constant Husband, Aspiration of the saint;
To the Endless and the Infinite, the Love of every soul;
The Creator and Destroyer, bend thou low, this mortal coil.
Bow down to the Lord of Yogis, the Sustainer of the wife;
The Enjoyer of all pleasures, the Caretaker of all life.

He
Who's kind and understanding, more impartial than the sea;
He Who dries up all life's fluids, O, I bow my God to Thee.
To the Bountiful and Fruitful, Who is not sustained by breath;
Who is Fearless and Desireless, He Who is the Death of death;
Who is Infinitely Gracious, Whos within and out of me;
To the Only God whose Name is Truth, I bow, my Lord to Thee ...
To the Only God whose Name is Truth, I bow, my Lord to Thee.

I
bow to Thee, O Virtuous, upon Whom all rely;
He Who lives in everyone, the One from Whom all shapes arise;
To the Moon of moons, the King of kings, the most respected One;
Unto He Who has no comrade, Hymn of hymns and Sun of suns;
He Who is the Dance within the dance, the Sound within the sound.
To the Music of all music, to the Current, I bow down;
To the One Who is the Hand and is the hand's Activity,
Who contains all forms, all maya, Great and Glorious is He.

The
Dispute of all disputes, the Supreme Siddha of the verse;
To the User of all weapons, Mother of the universe;
Who is All-Supreme in wisdom, without lust and costume free;
To the Master of maneuvers, O, I bow my Lord to Thee ...
To the Master of maneuvers, O, I bow my Lord to Thee.

I
bow to He Who cures disease, Who takes our daily care;
Present in both gods and demons, Who is Dutiful and Fair.
He Who knows all forms of cunning, the Embodiment of love;
Who bestows all life and charity, All Seeing Lord above;
To the Mantra of all mantras, Pure of fire and the Pure;
To the Jantra of all jantras, Conqueror of the universe;
The Immortal, Without Master, to the True and Blissful Form;
To the Tantra of all tantras, low, I bow to Thee Unborn.

O,
I bow to He Who rules all wealth, the Brightest of the bright;
To the Seed of seeds, the Song of songs, the Form of dark and light;
To the Honored of all honored, without fear or mystery;
Object of all meditation, O, I bow my Lord to Thee ...
Object of all meditation, O, I bow my Lord to Thee.

I
bow to the Bestower of all knowledge time and space;
To the Source of love, the Source of strength, salvation, bliss and
grace.
He Who takes the form of passion, He Who takes the form of pain;
To the Harshest of the harsh, the Many and the One again;
To the Everlasting Sculptor Who is pleased with every mold;
The Embodiment of kindness, the Controller of the soul;
The Destroyer of the three conditions, future, past and now.

He
Who is the Life of life, bestowing undestroyable power;
To the Battle of all battles, the Embodiment of peace;
The Unalterable Essence, Formless through eternity;
To the Righteous Lord of Indras, Whos within and out of me;
Meditation of all meditations, Lord, I bow to Thee ...
Meditation of all meditations, Lord, I bow to Thee.

*The
dates are given in BCE (Before Common Era) and CE (Common Era). These
years correspond to the same dates in BC and AD but by defining the
current period as the "Common Era" the nomenclature attempts
to treat all religions and beliefs as equal.